Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	bread_n	eat_v	manna_n	4,436	5	12.4770	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17588	A solution of Doctor Resolutus, his resolutions for kneeling	Calderwood, David, 1575-1650.	1619 (1619)	STC 4364; ESTC S107403	44,245	58

Christ for the religions respect reverence that by it they are taught to giue to him I see men make no account vvhat they deny providing they can insnare simple people and bring them to the doing of the act The Doctor sayd othervvayes at the pretended assembly and the act penned by him and some others vvhen it vvas reformed the copie vvhereof subscrived by the clarke come in my hands speaketh as I have already alledged It is there ordained that vve kneele in reverence of so divine a Mysterie to vvit as is the Sacrament or holy communion vvhereof mention is made in the vvords immediatly preceeding And the vvords follovving in remembrance of so mysticall an union as vve are made partokers of thereby to vvit by the mysterie declare that by the vvord mystery is meant the Sacrament The like speech he hath in this book that the communion of the body and blood of Christ is offered to us by the sacred mysteries vvhich are given at the table It is an usuall tearme of the ancients to call the Sacrament sometimes mysteries in the plurall number sometime mysterie in the singular number as the Doctor doth also varie the tearm in this book And in the English Confession the bread and vvine are called the heavenly mysteries of the body and blood of Christ. To kneele then in religious reverence of the Sacrament is to adore it For all religious kneeling is a gesture not of ordinary and common reverence but of adoration Seeing therefore the publick intent of the inforced act is Idolatrie vvhatsoever be the private intent of the communicant he is guiltie of Idolatry in kneeling A man may go to Rome and take the Sacrament at the Antichrists hand if private intention will save him from the guiltines of Idolatry Our conformitie with our neighbour Kirk doth also manifest the intent of our act The disputers against Mr. Rogers Mr. Hutton D. Cowel and D. Spark prove out of their vvriters that the reverence of the Sacrament is intended I vvill onely set down Mr. Huttons words Our bowing at the Sacrament saith he is an outvvard reverence meet to be performed because of that holy action in hand namely our religious communicating partly to stirre up in others a more religious estimation of those divine seales partly to remove all prophane thoughts of Epicures and contemners partly to put a difference between the ordinary bread wine those Sacramentall to which we give more reverence because they are more thē ordinary bread wine That book of cōmon prayer wherto they are tied by the statute of Q. Elisabeth giveth also to understand that kneeling at the communion is enjoyned upon this ground that the Sacrament might not be profaned but held in a reverent and holy estimation amongst us I heare that our men have put in another word to colour the matter In reverence of God and of so divine a mystery but that will not help the matter For God wil be the totall onlie object of adoration he will have no compartner he will have it to be directed to him alone immediatly But what if by the word mysterie be understood the action of celebration that will not help the matter For the action of celebration is nothing else but the mysticall rites and ceremonies employed about the elemēts giving receiving eating drinking I may not kneele in reverence of the mysticall rites more then of the mysticall elements I may not lawfully adore actions more then substances No action never so mysticall or holy is the right object of our adotation Seeing therefore we kneele in reverence of the Sacramēt it is in part the object of our adoration vve are sayd as properly to bow before it as the Papist to bow before his image Yea suppose a thing situate before us vvanting life be not the object of our adoration as a vvall or a tree yet are we said properly to bow before it in our vulgar language howbeit speaking Greeke we would not use the vvord Enopion to that purpose David or Daniel may be justly sayd to bovv toward the Temple they being farre removed from the sight of it or toward the Ark the Ark being out of sight in the holy of holies The elements are not onely in our sight but are also the object of our reverend vvorship as the crucifix is to the Papist And admit that the speech were not proper to say we bow down before any dead element the doctors phrase is sufficient for us For we may not bow down toward a creature as the object of our adoration Yea and further we may not bovv by direction and ordinance novv under the nevv Testament tovvard any place or creature there to vvorship God as the people of old did tovvard the Ark vvhere God manifested himselfe by a singular manner of presence sitting betvyixt the Cherubins It is manifest then that the publick intent of the act is Idolatrous seeing the elements are made an object of our reverent kneeling Yet let us examine the Doctors private but pretended intent 1. If vve kneele onely to Christ at that time and place vvhen the elements in the sight and use of them as instrumentall causes vvaken and stirr us up to give that bodily worship then at what time and in what place soever vve are moved and stirred up by any creature work of God word Sacrament type figure monument to acknowledge our dutie of bodily worship to God we should give it in that place at the same instant time For the Doctor did except onely Images and Idols as not fitt to teach us any thing of God and consequently that we should not bowe before them But of this purpose we spake a litle before See also Perth Assembly 2. If I kneele onely in regard of the pretended prayer of the soule and yet in the mean time of my kneeling which is an externall worship I perform an other action of divine service I confound two parts of externall worship I am praying and in that regard as is pretended kneeling and in the meane time I am beholding with mine eyes the mysticall actions hearkening with the eares to the audible words receiving the elements vvith my hands eating and drinking vvith my mouth and so one person at one time is 〈◊〉 two sundry parts of externall vvorship For these actions are not the actions and gestures of prayer and adoration The diuers kindes of Gods vvorship should not be confounded vvith other but specially none of them ought to be confounded with prayer and adoration for eschewing of Idolatrie Did ADAM eate of the tree of life the people of God eate of the Paschall supper or the manna the Priests eates of the things sacrificed of the presence bread or other holy meate and adore in the mean time also The Lord would have externall adoration superceeded during the use of the meanes the vvord the Sacraments both for eschewing of Idolatrie lest vve adore the meanes and

Reformation Neither did Christ ever institute any order vvhich should give just occasion to any malicious or perverse person to pretend such Feares VVhat a vain alledgeance is it to say that kneeling vvill serve to declare our union vvith other reformed Kirkes seeing the best Reformed Kirkes do abhorre kneeling His other alledgeance is as Foolish that kneeling vvill vvin some Papists to our Profession Is this the vvay to cure a man of the Fever to fain a Fever God set up a partition vvall of many rites and ceremonies betvvixt his people and Idolaters and tooke not the course of conformitie with them to make proselites P. Martyr sayth That rite in the administration of the Sacraments is to be imbraced vvhich is most simple and furthest removed from Papistical toyes and ceremonies and commeth neerest to that puritie vvhich Christ and his Apostles used This vvas his judgement after he had left England had experience what such matters meaned Doth not daily experience teach us that vvhere kneeling and the like ceremonies do flourish most Papists do increase most Are not our Papists already insulting upon us and saying that vve are returning home again to them There vvas an argument much made of be the D. in Perth Assembly vvhich I find not in this Book of Resolutiounis To vvit vvhatsoever benefite vve may crave of God upon our knees vve may receave it upon our knees VVe may crave the Sacrament upon our knees Ergo. Bot appearantlie the D. hath thought shame of it since that time And indeed if the propositiovn vvere true the King ought or may kneele vvhen he receaveth homage from his subjectis The Bridgroome vvhen he taketh his Brid by the hand and everie one of us when vve receave food or phisike Mr. Galloway wanting better reasons did notwithstanding with a little restrictioun use this same argument in the Great Kirk of Edinburgh upon the Lords day before the last communion as the cheif reason that after studie meditation and prayer gave him Resolution VVhat spirituall blessing in Gods publick vvorship I may ask of God upon my knees I may receave upon my knees VVhen N. denyed this proposition to the late Bishop of Galloway Mr. Cowper he could proceed no further I demand wherfor should vve not kneele in the receat and fruitioun of temporall benefits and blessings alsweill as Spirituall seing vve c●ave of God conforme to the perfite paterne of Prayer day lie bread and temporall benefits necessar for this our naturall life VVill they not say because Gods benefits temporall are presented to ws be sensible creatures and therfore if vve did kneele vve should kneele before creatures Fire VVater VVine Bread and so foorth of the rest Do we not the like at the Sacrament are not the seales of the Spirituall blessings presented to ws be sensible creatures If ȝe say the one sort is Holy and sacred and so is not the other then first it vvill follovv that vve kneel not ratione doni in respect of a blessing or benefite bestowed for then vve should kneele in the receat of the temporall blessing and benefite also bot that vve kneele because that sensible pledge of the spirituall blessing is ane holie thing or creature consecrated set apart to a holy use Bot to Kneele relligiouslie in that respect befor anie creature whatsoever is Idolatrie That conditioun which is added In Gods publik VVorship vvil not help the mater For vvhether vve kneel in or out of Gods publik vvorship in the forsaid respect it is still Idolatrie to kneel relligiouslie in regard of the holines of any creature Nixt ther is aequiuocatioun in this vvord vvorship For some time vvorship of God is taken in a generall sence for the fear and reverence of God service of God or any other relligious or Ecclesiasticall actioun ROM 1.9 MATTH 15.9 ACT. 18.7 ACT. 18.13 ACT. 24.14 PHILIP 3.3 DEVT. 10.12 COLL. 2.18.23 2 SAM 15.8 EXOD. 3.12 And so the vvord vvorship in our language serveth to expresse divers vvords in the originall latrevoo doulevoo threskevoo seboma● c. In this generall sence the preaching of the vvord the celebratioun of the Lords Supper the Ministration of Baptisme singing of Psalmes c. Ar publick vvorships of God The Preacher Prayeth upon his knees for a blessing vvhen he shall Preach and consequentlie in Gods publick vvorship ROM 1.9 ROM 15.16 Shall he therfore Preach Kneeling vvhen he findeth Gods blessing assisting him The hearers do crave likewise a blessing upon their hearing If the hearers as they are diverslie affected with good motiouns in time of Sermon shall kneele vvhen others do sitt and the Sitters againe kneele vvhen others are risen if at an other time they finde themselves moved vvhat a sort of hearers should vve have Gods publick should not be confounded vvith mens peculiar vvorship and devotioun It is Gods Commandment that the hearer should hear vvhen the Preacher doeth speake This Commandement should not be broken for the privat motions and secret ●ja●ulatiouns of the soule in the time of hearing Even so at the Sacrament the communicant is to observe the ordour rules and rites of the institution vvhich vvill not admit Kneeling as vve have often sayd It is therfore unlawfull to kneele in the act seeing that vve cannot kneele without making many breaches both in the secound Commandement in generall and in the instition in particular All vvhich are set down at lenth in PERTH ASSEMBLIE the summe whereof I have sett down before PAGE 45. The vvord VVorship is taken againe and that most usua●lie for kneeling and prostratioun and serv●th in this sence to expresse the Greek vvord proskuneo as MATTH 2.2 REVEL 13.4 1 COR. 14.25 MATT. 8.2 and the Hebrew vvord Histachavah and this is performed in time of prayer or thankesgiving To kneel in time of Gods publick vvorship in this strict sence that is in time of solemne and publick prayers no man doeth call in question is not pertinent to this purpose If Mr. Galloways pensions had not tempted him at his prayers studie and meditations he might soone have come to better resolutions He had another reason that same daye of as litle waight To vvit The people of Israel stood in Egypt at the passeover as they vver commanded and sate in Canaan VVhy may not vve likwise change sitting in kneeling as they did standing in sitting First it is onlie conjecturall that they stood it is not certaine For no circumstance in the text Exod. 12 doeth enforce any such thing Next if it vvas commanded it vvas enjoyned onlie for that night as many other ceremonies vver peculiar to that time as to eate in their houses vvher they had made their residence in Egypt the sprinkling of the side posts with blood the eating in hast the not going out of house Christ and his Apostles went out of the house that same night to the Mount of olives Matth. 26.19.20.30 Seing therfore the Lord did not set down a Law